Did Dogen Go to China?: What He Wrote and When He Wrote It

Did Dogen Go to China?: What He Wrote and When He Wrote It

Steven Heine

D?gen (1200-1253), the founding father of the S?t? Zen sect in Japan, is mainly identified for introducing to eastern Buddhism a number of the texts and practices that he found in China. Heine reconstructs the context of D?gen's travels to and reflections on China by way of a severe examine conventional assets either by way of and approximately D?gen in mild of modern eastern scholarship. whereas many reports emphasize the original beneficial properties of D?gen's eastern impacts, this booklet calls consciousness to the way in which chinese language and eastern parts have been fused in D?gen's spiritual imaginative and prescient. It finds many new fabrics and insights into Dogen's major writings, together with the a number of versions of the Sh?b?genz?, and the way and whilst this seminal textual content used to be created through D?gen and was once edited and interpreted via his disciples. This booklet is the fruits of the author's thirty years of study on D?gen and gives the reader with a finished method of the master's existence works and an realizing of the final profession trajectory of 1 of crucial figures within the heritage of Buddhism and Asian non secular thought.

very important implication of Kawamura’s thought is that the 12-Sho¯bo¯genzo¯ 62 old and methodological matters is additionally by-product in that it includes 5 new fascicles extra to seven fascicles of the 60-Sho¯bo¯genzo¯ that weren't inside the 75-Sho¯bo¯genzo¯. The seven fascicles are “Sanjigo,” “Shime,” “Shukke kudoku,” “Kuyo¯ shobutsu,” “Kie sanbo¯,” “Hotsubodaishin” (a rewritten model of “Hotsumujo¯shin,” additionally integrated within the 60-Sho¯bo¯genzo¯), and “Kesa kudoku” (a rewritten.

Sansho¯do¯ei, and the 12-fascicle Sho¯bo¯genzo¯, between others. moreover, there are new theories on redating the Fukanzazengi and the Ho¯kyo¯ki, and on clarifying the development of the Eihei shingi. in addition, the sophistication of textual research has endured to enhance. In 1974 Kagamishima Genryu¯ released a revision of his doctoral dissertation that has develop into a type of “bible” for Do¯gen students, Do¯gen zenji to in’yo¯ kyo¯ten-goroku no kenkyu¯, which supplies a entire checklist.

unlimited global, the place each step I take is my home.50 The cuckoo’s sound is a picture in chinese language verse suggesting a good, a lot welcomed reminder of the necessity to go back domestic, yet its which means is reversed by way of Do¯gen, the Zen wanderer. 122 thought of periodization The overdue Early interval: The Case of Bendo¯wa Ju-ching retired from the abbacy within the spring of 1227, yet there's a controversy approximately even if he died on 7.17.1227 or a yr later and, if the previous, no matter if Do¯gen departed China simply.

conception, and this fascicle additionally indicates, possibly sarcastically, that demons, pillars, and foxes are precious representatives of the Dharma. If we take Do¯gen’s references all through his profession to shukke (renunciation, lit. “home departure,” unlike zaike, lay existence, lit. “remaining within the home”) in a gender-free feel that the time period may perhaps suggest, apparently his therapy of nuns might by no means have replaced. the most aspect is that Bendo¯wa continuously asserts the necessity for sustained zazen, and whereas it.

darkish valleys.”13 In an analogous passage recorded in Kenzeiki he instructs, “Do now not stay close to the capital or by way of wealthy and strong folks. steer clear of emperors, ministers and generals. remain within the deep mountains some distance faraway from worldly affairs and commit your self to the schooling of younger clergymen, whether you've just one disciple. don't terminate the transmission i've got given you.”14 but sectarian students have additionally lengthy been good conscious of the argument that Do¯ gen, because the chief of a brand new move, was once.